And to be indifferent to Public Wrongs. Ch. viii., vv. 1-13.
The world, we may be sure, thinks none the worse of him for that. Once more he has proved himself a man whose eye is stedfastly bent on "the main chance," and who knows how to seize occasions as they rise. But he, who has thus profaned the inner sanctuary of his own soul, is not likely to be sensitive to the large claims of public duty. If he sees oppression, if the tyranny of a man or a class mounts to a height which calls for rebuke and opposition, he is not likely to sacrifice comfort and risk either property or popularity that he may assail iniquity in her strong places. It is not such men as he who, when the times are out of joint, feel that they are born to set them right. Prudence is still his guide, and Prudence says, "Let things alone; they will right themselves in time. The social laws will avenge themselves on the head of the oppressor, and deliver the oppressed. You can do little to hasten their action. Why, to gain so little, should you risk so much?" And the man is content to sit still with folded hands when every hand that can strike a blow for right is wanted in the strife, and can even quote texts of Scripture to prove that in "quietness, and confidence" in the action of Divine Laws, is the true strength.
The Preacher condemns this Theory, and declares the Quest to be still unattained. Ch. vii., vv. 14, 15.
Now I make my appeal to those who daily enter the world of business—is not this the tone of that world? are not these the very perils to which you lie open? How often have you heard men recount the slips of the righteous in order to justify themselves for not assuming to be righteous overmuch! How often have you heard them vindicate their own occasional errors by citing the errors of those who give greater heed to religion than they do, or make a louder profession of it! How often have you heard them congratulate a neighbour on his good luck in carrying off an heiress, or speak of wedded love itself as a mere help to worldly advancement! How often have you heard them sneer at the nonsensical enthusiasm which has led certain men to "throw away their chances in life" in order to devote themselves to the service of truth, or to forfeit popularity that they might lead a forlorn hope against customary wrongs, and thank God that no such maggot ever bit their brains! If during the years which have lapsed since I too "went on 'Change," the general tone has not risen a whole heaven—and I have heard of no such miracle—I know that you must daily hear such things as these, and worse than these; and that not only from irreligious men of bad character, but from men who take a fair place in our Christian congregations. From the time of the wise Preacher to the present hour, this sort of talk has been going on, and the scheme of life from which it springs has been stoutly held. There is the more need, therefore, for you to listen to and weigh the Preacher's conclusion. For his conclusion is, that this scheme of life is wholly and irredeemably wrong, that it tends to make a man a coward and a slave, that it cannot satisfy the large desires of the soul, and that it cheats him of the Chief Good. His conclusion is, that the man who so sets his heart on acquiring even a Competence that he cannot be content without it, has no genuine trust in God, since he is willing to give in to immoral maxims and customs in order to secure that which, as he thinks, will make him largely independent of the Divine Providence.
The Preacher speaks as to wise men, to men of some experience of the world. Judge you what he says.
FOURTH SECTION.
THE QUEST ACHIEVED. THE CHIEF GOOD IS TO BE FOUND, NOT IN WISDOM, NOR IN PLEASURE, NOR IN DEVOTION TO AFFAIRS AND ITS REWARDS; BUT IN A WISE USE AND A WISE ENJOYMENT OF THE PRESENT LIFE, COMBINED WITH A STEDFAST FAITH IN THE LIFE TO COME.
Chap. VIII., Ver. 16, to Chap. XII., Ver. 7.